Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
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Joy
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Analytical
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Openness
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Conscientiousness
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Extraversion
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Tone of specific sentences
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Anger
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PREACH THE GOSPEL AND WHEN NECESSARY USE WORDS.
GOSPEL ACTIONS MUST BE EXPLAINED BY GOSPEL ARTICULATIONS.
GENEROSITY ALONE IS AN ACTION NOT SUFFICIENT ENOUGH SAVE.
IT MAY CREATE CURIOSITY BUT NOT CONVERTS.
IT MAY BE USED TO DRAW BUT IT CANNOT DELIVER.
IT MAY CAUSE PEOPLE TO SEEK BUT IT CANNOT SAVE.
GRACE CREATES A GENEROUS CONGREGATION . . .
REGARDLESS OF THEIR CIRCUMSTANCES.
REGARDLESS OF THEIR FINANCIAL CONDITION.
To express how little the Macedonians actually had, Paul described their impoverishment in strong language.
Deep translates the phrase kata bathos (lit., “according to the depth”).
The corresponding English expression would be “extremely deep”; or in the vernacular, “the pits” or “rock bottom.”
High taxes, slavery, low economic status, and persecution had all reduced the Macedonian believers to abject poverty.
Ptōcheia (poverty) describes those with almost nothing, forced to beg to survive.
Paul used it in 8:9 to describe Christ’s poverty when He “emptied Himself, taking the form of a bond-servant, and being made in the likeness of men” (Phil.
2:7).
A related word, ptōchos, is used to describe the blind and the lame (Luke 14:13, 21), a destitute widow (Mark 12:42), and Lazarus the beggar (Luke 16:20).
The Macedonians’ confidence that God would supply all their needs (Ps.
37:25; Phil.
4:19) freed them to give generously.
Devout Christians do not wait until they have more money; they give despite their poverty, like the poor widow of Luke 21:1–4.
Jesus said in Luke 16:10, “He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much.”
Giving is not a matter of how much one possesses but is an expression of an unselfish and loving heart.
The Macedonians’ refusal to allow their poverty to stifle their generosity made them models of Christian giving.
GRACE COMPELS A CONGREGATION TO BE GENEROUS BECAUSE . . .
IT IS THE ROOT OF OUR JOY.
Perisseia (abundance) means “a surplus,” or “an overflow.”
Paul used it to describe God’s saving grace that He pours out on believers through Jesus Christ (Rom.
5:17).
The Macedonians did not give grudgingly, reluctantly, out of a sense of duty, or under duress.
Nor were they motivated by fear of divine punishment or of Paul’s displeasure.
They gave gladly, freely, joyfully, knowing that “God loves a cheerful giver” (2 Cor.
9:7).
The Macedonians’ joy transcended their pain, sorrow, and suffering.
“You also became imitators of us and of the Lord,” Paul wrote to the Thessalonians, “having received the word in much tribulation with the joy of the Holy Spirit” (1 Thess.
1:6; cf.
Acts 5:41).
Their giving reflected that reality, as they joyfully divested themselves of what little they possessed.
They rejoiced at laying up treasures in heaven (Matt.
6:20; 19:21; Luke 12:33), knowing that the greater blessing is to the giver, not the receiver (Acts 20:35), and that God will give back in greater measure (Luke 6:38).
IT IS REFLECTS OUR SAVIOR.
IN JESUS WE FIND THE ACTIONS AND ARTICULATIONS OF THE GOSPEL.
THEY GAVE SACRIFICIALLY (8:3B)
THEY GAVE VOLUNTARY (8:3C)
THEY GAVE AS A PRIVILEGE NOT AN OBLIGATION (8:4)
THEY GAVE AS AN ACT OF WORSHIP (8:5A)
THEY GAVE AS IN SUBMISSION TO THEIR PASTORS (85B-6)
THEY GAVE OUT OF WHO THEY WERE (8:7)
THEY GAVE AS A PROOF OF LOVE (8:8)
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